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Thread: Bhagavat gita - the divine song by shri krishna

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    Smile Bhagavat gita - the divine song by shri krishna

    Jai Shri Krishna

    In a year, about 24/25 Ekadasis are coming. Out of that, the Markazhi month's Sukla Baksha Ekadasi is called Vaikunda Ekadasi /Mokshatha Ekadasi. In North India, it is called as Gita Jayanthi as celebrating Geeta. On that day, it is very special to read Gita Some people may even go to Gurukshetra and read. Shri Krishna, as a driver adjacent to the chariot by standing with his divine feet told the Gita to Shri Arjuna.

    Out of 18 chapters of Bhagavat Geeta – The Divine Song, Chapter VI -
    `The Yoga of Self Control'.

    Sri Bhagavan said:

    1."He who does his duty without expecting the fruit of actions is a Sannyasi (Sankyayogi) and a Yogi (Karmayogi) both. He is no Sannyasi (renouncer) who has merely renounced the sacred fire; even so, he is no Yogi who has merely given up all activity.

    2. Arjuna, you must know what they call Sannyasa is no other than Yoga; for none becomes a Yogi, who has not abandoned his `Sankalpas' (thoughts of the world).

    3. To the contemplative soul who desires to attain Karmayoga, selfless action is said to be the means; for the same man when he is established in Yoga, absence of all `Sankalpas' (thoughts of the world) is said to be the way to blessedness.

    4. When a man ceases to have any attachment for the objects of senses and for actions, and has renounced all `Sankalpas' (thoughts of the world), he is said to have attained Yoga.

    5. One should lift oneself by one's own efforts and should not degrade oneself; for one's own self is one's friend, and one's own self is one's enemy.

    6. One's own Self is the friend of the soul by whom the lower self (consisting of the mind, senses and body) has been conquered; even so, the very Self of him, who has not conquered his lower self, behaves antagonistically like an enemy.

    7. The Supreme Spirit is rooted in the knowledge of the self-controlled man whose mind is perfectly serene in the midst of pairs of opposites, such as cold and heat, joy and sorrow, and honour and ignominy.

    8. The Yogi whose mind is sated with Jnana (Knowledge of nirguna Brahma) and Vijnana (Knowledge of manifest Divinity), who is unmoved under any circumstances, whose senses are completely under control, and to whom earth, stone and gold are all alike, is spoken of as a God-realised soul.

    9. He who looks upon well-wishers and neutrals as well as mediators, friends and foes, relatives and inimicals, the virtuous and the sinful with equanimity, stands supreme.

    10. Living in seclusion all by himself, the Yogi who has controlled his mind and boyd, and is free from desires and void of posssessions, should constantly engage his mind in meditation.

    11. Having firmly set his seat in a spot which is free from dirt and other impurities with the sacred Kusa grass, a deerskin and a cloth spread thereon, one upon the other, (Kusa below, deerskin in the middle and cloth uppermost), neither very high nor very low;

    12. And, occupying that seat, concentrating the mind and controlling the functions of the mind and senses, he should practise Yoga for self-purification.

    13. Holding the trunk, head and neck straight and steady, remaining firm and fixing the gaze on the tip of his nose, without looking in other directions.

    14. Firm in the vow of complete chastity and fearless, keeping himself perfectly calm and with the mind held in restraint and fixed on Me, the vigilant Yogi should sit absorbed in Me.

    15. Thus, constantly applying his mind to Me, the Yogi of disciplined mind, attains everlasting peace, consisting of Supreme Bliss, which abides in Me.

    16. Arjuna, this Yoga is neither for him who overeats, nor for him who observes complete fast; it is neither for him who is given to too much sleep, nor even for him who is ceaselessly awake.

    17. Yoga, which rids one of woe, is accomplished only by him who is regulated in diet and recreation, reguated inperforming actions, and regulated in sleep and wakefulness.

    18. When the mind which is thoroughly disciplined, gets riveted on God alone, then the person who is free from yearning for all enjoyments is said to be established in Yoga.

    19. As a flame does not flicker in a windless place, such is stated to be the picture of the disciplined mind of the Yogi practising meditation on God.

    20. The state in which the Chitta (mind-stuff) subdued through the practice of Yoga, becomes completely tranquil, and in which realizing God through subtle reasoning purified by meditation on God, the soul rejoices only in God.

    21. Nay, in which the soul experiences the eternal and super-sensuous joy which can be intuited only through the subtle and purified intellect, and wherein established the said Yogi moves not from Truth on any account;

    22. And having obtained which he does not reckon any other gain as greater than that, and established in which he is not shaken even by the heaviest of sorrows;

    23. That state, called Yoga, which is free from the contact of sorrow (in the form of transmigration), should be known. Nay, this Yoga should be resolutely practised with an unwearied mind.

    24. Completely renouncing all desires arising from Sankalpas (thoughts of the world), and fully restraining all the senses from all sides by the mind;

    25. He should through gradual practice, attain tranquillity; and fixing the mind on God through reason controlled by steadfastness, he should not think of anything else.

    26. Drawing back the restless and fidgety mind from all those objects after which it runs, he should repeatedly fix it on God.

    27. For, to the Yogi whose mind is perfectly serene, who is sinless, whose passion is subdued, and who is identified with brahma, the embodiment of Truth, Knowledge and Bliss, supreme happiness comes as a matter of course.

    28. The sinless yogi, thus uniting his Self constantly with God, easily enjoys the eternal Bliss of oneness with Brahma.

    29. The Yogi who is united in identify with the all-pervading, infinite consciousness, whose vision everywhere is even, beholds the Self existing in all beings and all beings as assumed in the Self.

    30. He who sees Me (the Universal Self) present in all beings, and all beings existing within Me, he is never out of My sight, nor am I ever out of his sight.

    31. The Yogi who is established in union with Me, and worships Me as residing in all beings as their very Self, whatever activities he performs, he performs them in Me.

    32. Arjuna, he, who looks on all as one, on the analogy of his own Self, and looks upon the joy and sorrow of all equally - such a Yogi is deemed to be the highest of all".

    ARJUNA SAID:

    33. "Krsna, Owing to restlessness of mind I do not perceive the stability of this Yoga in the form of equanimity, which You have just spoken of.

    34. For, Krsna, the mind is very unsteady, turbulent, tenacious and powerful; therefore, I consider it as difficult to control as the wind.

    SHRI KRISHNA SAID:

    35. The mind is restless no doubt, and difficult to curb, Arjuna; but it can be brought under control by repeated practice( of meditation) and by the exercise of dispasion, O son of Kunti.

    36. Yoga is difficult of achievement by one whose mind is not subdued by him; however, who has the mind under control, and is ceaselessly striving, it can be easily attained through practice. Such is My conviction.

    SHRI ARJUNA SAID:

    37. KRSNA, WHAT BECOMES OF THE ASPIRANT WHO, THOUGH ENDOWED WITH FAITH, HAS NOT BEEN ABLE TO SUBDUE HIS PASSIONS, AND WHOSE MIND IS, THEREFORE, DIVERTED FROM YOGA AT THE TIME OF DEATH, AND WHO THUS FAILS TO REACH PERFECTION IN YOGA (GOD-REALIZATION)?

    38. Krsna, swerved from the path leading to God-realization and without anything to stand upon, is he not lost like the scattered cloud, deprived of both God-realization and heavenly enjoyment?

    39. Krsna, only You are capable to remove this doubt of mine completely; for none other than You can dispel this doubt.

    SHRI KRISHNA SAID:
    40. Arjuna, there is no fall for him either here or hereafter. For, O My beloved, none who strives for self-redemption (ie. God-realisation) ever meets with evil destiny.

    41. Such a person who has strayed from Yoga, obtains the higher worlds, (heaven etc.) to which men of meritorious deeds alone are entitled, and having resided there for innumerable years, takes birth of pious and prosperous parents.

    42. Or, if he is possessed of dispassion, then not attaining to those regions he is born in the family of enlightened Yogis; but such a birth in this world is very difficult to obtain.

    43. Arjuna, he automatically regains in that birth the latencies of even-mindedness of his previous birth; and through that he strives harder than ever for perfection in the form of God-realization.

    44. The other one who takes birth in a rich family, though under the sway of his senses, feels drawn towards God by force of the habit acquired in his previous birth; nay, even the seeker of Yoga (in the form of even-mindedness) transcends the fruit of actions performed with some interested motive as laid down in the Vedas.

    45. The Yogi, however, who diligently takes up the practice, attains perfection in this very life with the help of latencies of many births, and being thoroughly purged of sin, forthwith reaches the supreme state.

    46. The Yogi is superior to the ascetics; he is regarded superior even to those versed in sacred lore. The Yogi is also superior to those who perform action with some interested motive. Therefore, Arjuna, do become a Yogi.

    47. Of all Yogis, again, he who devoutly worships Me with his mind focussed on Me is considered by Me to be the best Yogi".

    (The English translation of the above based on the Hindi rendering of the Gita made by Syt. Jayadayal Goyandka appearing in the Gita-Tattva Number of the Hindi Monthly `Kalyan' published by the Gita Press, Gorakhpur - a Unit of Gobind Bhavan-Karyalaya, Kolkatta)

    Jai Shri Krishna.

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    Senior Member sundarar is on a distinguished road
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    Thumbs up Krishna: Love unparalleled

    KRISHNA: LOVE UNPARALLELED
    (Discourse: Sri Sri Ravi Shankar)
    TOI (The Speaking Tree), Ahmedabad 2.9.2010

    “Krishna’s wisdom, humility and love are unparalleled. You see from any angle, there is a totality, a uniqueness, in Krishna’s personality. This indicates that your innermost has these qualities just like a ray of sun which has all colours.

    Once Queen Kunti, mother of the Pandavas, told Krishna, “I wish I had more troubles. You were always with me when I had troubles. Nothing can equal the joy of your company. I can trade all the pleasures of the world for a moment of your Presence”.

    Krishna gave her more knowledge of the Being: “I am in you as you. There is not a place in this world where I am not. People think of me as a physical body and they do not really know my nature. Body is made up of these eight aspects: earth, water, fire, air, ether, mind, intellect and ego. I am the ninth – beyond all this. I am all-pervading. Though I am in the body, I am not the body. Though I am working through the mind, I am not the mind. I am much more than what you perceive. I am present in your heart as you and anytime you need me, I am there. You can always count on me”.

    Saints fell in love with Krishna. The dispassionate would be drawn to him. Krishna means that which is attractive. The very core of your Being is such, the bliss and joy of the Self is like that. It just draws everything. The symbolism in Krishna’s birth is beautiful. Devaki as the body and Vasudev as prana or breath came together to bring forth Krishna.

    Krishna is always depicted as the Blue God. It means that the body is so transparent, almost as if it was not there. Whatever is infinity is represented by blue. The sky is blue, and so is the ocean. Krishna says in the Gita: “People do not know my true nature. Nobody knows”. In all his life only three people knew his true form – Yashoda, Arjuna and his childhood friend Uddhava. Krishna says: “People think of me as a physical embodiment, as a body. I am not the body; I am the Consciousness which is present in everything, everywhere…. I am the sweetness in sugar, the light in the moon, the heat in the sun”. He expresses himself as `all-permeating’.

    Krishna always stands with one foot firmly on the ground, the other foot crossed over, as though it is touching, but not really touching. It is elsewhere. That is called the `tribhangy’ pose, implying perfect balance.

    Krishna was makhan chor, stealer of butter. Butter is from milk. Milk is fermented to get curd and the curd is churned to get butter. Life is a process of churning. Your mind is being churned by so many things, events, happenings and instances.

    Finally, what comes up is butter which is the saintliness in you. And Krishna steals the butter, the saintliness. It means he loves this mind which is like butter, which is not hard. This means infinity is coming towards you, loves you so much that it steals you at any cost. He seeks you out, wherever you are.

    Janmashtami is the day when you enliven the virat swaroop – the cosmic vision – of Krishna in your own consciousness, once again. Letting your true nature manifest in your day-to-day life is the real secret of Krishna’s birth”.
    SHRI KRISHNA CHARANAM NAMAA

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    Default Chanting the holy name of the lord

    BHAGAVAD-GITA AS IT IS - By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
    (Founder-acharya of the International Society for Krishna Consciousness)
    - The Bhaktivedanta Book Trust
    -----------------------------------------------------------------------------------
    CHAPTER II CONTENTS OF THE GITA SUMMARIZED - TEXT 46

    "yavan artha udapane sarvatah samphatodake
    tavan sarvesu vedesu brahmanasya vijanatah
    "

    "All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.

    PURPORT: The rituals and sacrifices mentioned in the karma-kanda division of the Vedic literature are meant to encourage gradual development of self-realization. And the purpose of self-realization is clearly started in the Fifteenth Chapter of the Bhagavad-gita (15.15): the purpose of studying the Vedas is to know Lord Krsna, the primeval cause of everything. So, self-realization means understanding Krsna and one's eternal relationship with Him. The relationship of the living entitites with Krsna is also mentioned in the Fifteenth Chapter of Bhagavad-gita (15.7). The living entities are parts and parcels of Krsna; therefore, revival of Krsna consciousness by the individual living entity is the highest perfectional stage of Vedic knowledge. This is confirmed in the Srimad-Bhagavatam (3.33.7) as follows:

    aho bata s'va-paco `to gariyan
    yaj-jihvagre vartate nama tubhyam
    tepus tapas te juhuvuh sasnur drya
    brahmanucut nama grnati ye te

    "O my Lord, a person who is chanting Your holy name, although born of low family like that of a candala (dog-eater), is situated on the highest platform of self-realization. Such a person must have performed all kinds of penances and sacrifices according to Vedic rituals and studied the Vedic literatures many, many times after taking his bath in all the holy places of pilgrimage. Such a person is considered to be the best of the Aryan family".

    So one must be intelligent enough to understand the purpose of the Vedas, without being attached to the rituals only, and must not desire to be elevated to the heavenly kingdoms for a better quality of sense gratification. It is not possible for the common man in this age to follow all the rules and regulations of the Vedic rituals, nor is it possible to study all of the Vedanta and the Upanisads thoroughly. It requires much time, energy, knowledge and resources to execute the purposes of the Vedas. This is hardly possible in this age. Te best purpose of Vedic culture is served, however, by chanting the holy name of the Lord, as recommended by Lord Chaitanya, the deliverer of all fallen souls. When Lord Chaitanya was asked by a great Vedic scholar, Prakasananda Sarasvati, why He, the Lord, was chanting the holy name of the Lord like a sentimentalist instead of studying Vedanta philosophy, the Lord replied that His spiritual master had found Him to be a great fool and thus asked Him to chant the holy name of Lord Krsna. He did so, and became ecstatic like a madman. In this Age of Kali, most of the population is foolish and not adequately educated educated to understand Vedanta philosophy; the best purpose of Vedanta philosophy is served by in-offensively chanting the holy name of the Lord. Vedanta is the last word in Vedic wisdom, and the author and knower of the Vedanta philosophy is Lord Krsna; and the highest Vedantist is the great soul who takes pleasure in chanting the holy name of the Lord. That is the ultimate purpose of all Vedic mysticism".

    CHAPTER IV TRANSCENDENTAL KNOWLEDGE - TEXT 39

    "sraddhaval labhate jnanam ta-parah samyatendriyah
    jnanam labdhva param santim acirenadhigacchati"

    "A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.

    PURPORT: Such knowledge in Krsna consciousness can be achieved by a faithful person who believes firmly in Krsna. One is called a faithful man who thinks that simply by acting in Krsna consciousness he can attain the highest perfection. This faith is attained by the discharge of devotional service, and by chanting

    HARE KRSNA, HARE KRSNA, KRSNA KRSNA, HARE HARE
    HARE RAMA, HARE RAMA, RAMA RAMA, HARE HARE


    which cleanses one's heart of all material dirt. Over and above this, one should control the senses. A person who is faithful to Krsna and who controls the senses can easily attain perfection in the knowledge of Krsna consciousness without delay".
    Last edited by sundarar; 12-11-2010 at 08:08 PM.

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    Default Vaikunda Ekadasi/Gita Jayanthi 17.12.2010

    Quote Originally Posted by sundarar View Post
    Jai Shri Krishna

    In a year, about 24/25 Ekadasis are coming. Out of that, the Markazhi month's Sukla Baksha Ekadasi is called Vaikunda Ekadasi /Mokshatha Ekadasi. In North India, it is called as Gita Jayanthi as celebrating Geeta. On that day, it is very special to read Gita Some people may even go to Gurukshetra and read. Shri Krishna, as a driver adjacent to the chariot by standing with his divine feet told the Gita to Shri Arjuna.

    Out of 18 chapters of Bhagavat Geeta – The Divine Song, Chapter VI -
    `The Yoga of Self Control'.



    34. For, Krsna, the mind is very unsteady, turbulent, tenacious and powerful; therefore, I consider it as difficult to control as the wind.
    Jai Shri Krishna.
    "The Mind is so strong and obstinate that it sometimes overcomes the intelligence, although the mind is supposed to be subservient to the intelligence. For a man in the practical world who has to fight so many opposing elements, it is certainly very difficult to control the mind. Artificially, one may establish a mental equilibrium toward both friend and enemy, but ultimately no worldly man can do so, for this is more difficult than controlling the raging wind. In the Vedic literature (Katha Upanisad 1.3.3-4) it is said:

    `atmanam rathinam viddhi sariram ratham eva ca
    buddhim tu sarathim viddhi manah pragraham eva ca
    indriyani hayan ahur visayams tesu gocaran
    atmendriya-mano-yuktam bhoktery ahur manisinah'

    "The individual is the passenger in the car of the material body, and intelligence is the driver. Mind is the driving instrument, and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers". Intelligence is supposed to direct the mind, but the mind is so strong and obstinate that it often overcomes even one's own intelligence, as an acute infection may surpass the efficacy of medicine. Such a strong mind is supposed to be controlled by the practice of yoga, but such practice is never practical for a worldly person like Arjuna. And what can we say of modern man? The simile used here is appropriate: one cannot capture the blowing wind. And it is even more difficult to capture the turbulent mind. The easiest way to control the mind, as suggested by Lord Chaitanya, is chanting "Hare Krsna", the great mantra for deliverance, in all humility. The method prescribed is sa vai manah krsna-padaravidayoh: one must engage one's mind fully in Krsna. Only then will there remain no other engagements to agitate the mind.

    CHAPTER IX TEXT 28

    Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform - do that, O son of Kunti, as an offering to Me.

    PURPORT: Thus, it is the duty of everyone to mold his life in such a way that he will not forget Krsna in any circumstance. Everyone has to work for maintenance of his body and soul together, and Krsna recommends herein that one should work for Him. Everyone has to eat something to live; therefore he should accept the remnants of foodstuffs offered to Krsna. Any civilized man has to perform some religious ritualistic ceremonies; therefore Krsna recommends, "Do it for Me", and this is called arcana. Everyone has a tendency to give something in charity; Krsna says, "Give it to Me", and this means that all surplus money accumulated should be utilized in furthering the Krsna consciousness movement. Nowadays people are verymuch inclied to the meditational process, which is not practical in this age, but if anyone practices meditating on Krsna twenty-four hours a day by chanting the Hare Krsna mantra round his beads, he is surely the greatest mediator and the greatest yogi, as substantiated by the Sixth Chapter of Bhagavad-gita".
    (Bhagavad-Gita As it is by His Divine Grace Shri A.C. Bhaktivedanta Swami Prabhupada)

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